Jurisprudential Foundations of Conciliatory Taqiyyah (book): Difference between revisions
Created page with "{{Author |author = Mehdi Mohammadi |author2 = |author3 = |compiler = |editor1 = |editor2 = |editor3 = }} {{infobox book | name = Jurisprudential Foundations of Conciliatory Taqiyyah | image = Jurisprudential Foundations of Conciliatory Taqiyyah.jpg | image_size = | caption = | other_names = | author = Sayyid Muhammad Ya'qub Musavi (Sanglakhi) | writing_date = | topic = Books on Political Fiqh | style = Argumentative | language = Persian | editor = | revis..." |
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*'''Abstract''' | *'''Abstract''' | ||
'''Jurisprudential Foundations of Conciliatory Taqiyyah''' is a study in the field of [[Political Fiqh]] by Sayyid Muhammad Ya'qub Musavi. The author of the book considers the legislation of taqiyyah (dissimulation) to be for the purpose of preserving the unity of Muslims and the peaceful coexistence of Islamic schools of thought. According to him, taqiyyah is a strategy to avoid hypocrisy and disunity among Muslims. Furthermore, through taqiyyah, peaceful coexistence can also be maintained with non-believers, thereby introducing them to the teachings of Islam. The author considers taqiyyah to be one of the important jurisprudential principles and defines it as concealing the truth for the sake of an underlying interest. Among the proofs for the legitimacy of taqiyyah, according to the author, is [[Quran 3:28]], which, although forbidding Muslims from befriending non-believers, exceptionally permits friendship with them under certain conditions. Commentators interpret this exception to mean taqiyyah. | '''Jurisprudential Foundations of Conciliatory Taqiyyah''' (in Persian: [[:fa:مبانی_فقهی_تقیه_مداراتی_(کتاب)|مبانی فقهی تقیه مداراتی]]) is a study in the field of [[Political Fiqh]] by Sayyid Muhammad Ya'qub Musavi. The author of the book considers the legislation of taqiyyah (dissimulation) to be for the purpose of preserving the unity of Muslims and the peaceful coexistence of Islamic schools of thought. According to him, taqiyyah is a strategy to avoid hypocrisy and disunity among Muslims. Furthermore, through taqiyyah, peaceful coexistence can also be maintained with non-believers, thereby introducing them to the teachings of Islam. The author considers taqiyyah to be one of the important jurisprudential principles and defines it as concealing the truth for the sake of an underlying interest. Among the proofs for the legitimacy of taqiyyah, according to the author, is [[Quran 3:28]], which, although forbidding Muslims from befriending non-believers, exceptionally permits friendship with them under certain conditions. Commentators interpret this exception to mean taqiyyah. | ||
The author considers conciliatory taqiyyah (*taqiyyah al-modarati*) to be one of the divisions of taqiyyah that leads to the [[Preservation of the Islamic Ummah|preservation of the Islamic ummah]] and the avoidance of discord and disunity. For instance, Imam al-Sadiq (a) advised praying with them, visiting their sick, and participating in the funerals of Sunnis. The author counts the 25-year silence of Ali after the event of Saqifah, the peace treaty of Imam al-Hasan, and Imam al-Rida's acceptance of the heir apparency as evidence for the legitimacy of conciliatory taqiyyah. However, according to the author, conciliatory taqiyyah also has exceptions, including the preservation of the essence of Islam and the madhhab, dissociating from the Imams, and drinking wine, in which cases taqiyyah should not be practiced. | The author considers conciliatory taqiyyah (*taqiyyah al-modarati*) to be one of the divisions of taqiyyah that leads to the [[Preservation of the Islamic Ummah|preservation of the Islamic ummah]] and the avoidance of discord and disunity. For instance, Imam al-Sadiq (a) advised praying with them, visiting their sick, and participating in the funerals of Sunnis. The author counts the 25-year silence of Ali after the event of Saqifah, the peace treaty of Imam al-Hasan, and Imam al-Rida's acceptance of the heir apparency as evidence for the legitimacy of conciliatory taqiyyah. However, according to the author, conciliatory taqiyyah also has exceptions, including the preservation of the essence of Islam and the madhhab, dissociating from the Imams, and drinking wine, in which cases taqiyyah should not be practiced. | ||